Eros
Could not find Erotis in Logeion dictionaries.
Erotis Proper-name noun: masculine accusative plural, Proper-name noun: masculine genitive singular of Eros
- Love as a person; Lat. Amor, Cupido, Nemes. Ecl. 4 lem.—
- II In gen., a common name of Roman slaves or freedmen, Cic. Fam. 12, 26; id. Att. 10, 15; 15, 15; 20; Dig. 6, 1, 5 fin. et saep.—
- III The name of an actor in the time of Cicero, Cic. Rosc. Com. 11.
(Ἔρως), in Latin, AMOR or Cupi'do, the god of love. In the sense in which he is usually conceived, Eros is the creature of the later Greek poets; and in order to understand the ancients properly we must distinguish three Erotes: viz. the Eros of the ancient cosmogonies, the Eros of the philosophers and mysteries, who bears great resemblance to the first, and the Eros whom we meet with in the epigrammatic and erotic poets, whose witty and playful descriptions of the god, however, can scarcely be considered as a part of the ancient religious belief of the Greeks. Homer does not mention Eros, and Hesiod, the earliest author that mentions him, describes him as the cosmogonic Eros. First, says Hesiod (Hes. Th. 120, &c.), there was Chaos, then came Ge, Tartarus, and Eros, the fairest among the gods, who rules over the minds and the council of gods and men. In this account we already perceive a combination of the most ancient with later notions. According to the former, Eros was one of the fundamental causes in the formation of the world, inasmuch as he was the uniting power of love, which brought order and harmony among the conflicting elements of which Chaos consisted. In the same metaphysical sense he is conceived by Aristotle (Aristot. Met. 1.4); and similarly in the Orphic poetry (Orph. Hymn. 5; comp. Aristoph. Birds 695) he is described as the first of the gods, who sprang from the world's egg. In Plato's Symposium (p. 178,b) he is likewise called the oldest of the gods. It is quite in accordance with the notion of the cosmogonic Eros, that he is described as a son of Cronos and Ge, of Eileithyia, or as a god who had no parentage, and came into existence by himself. (Paus. 9.100.27.) The Eros of later poets, on the other hand, who gave rise to that notion of the god which is most familiar to us, is one of the youngest of all the gods. (Paus. l.c. ; Cic. de Nat. Deor. 3.23.) The parentage of the second Eros is very differently described, for he is called a son of Aphrodite (either Aphrodite Urania or Aphrodite Pandemos), or Polymnia, or a son of Porus and Penia, who was begotten on Aphrodite's birthday. (Plat. l.c. ; Sext. Emp. ad v. Math. 1.540.) According to other genealogies, again, Eros was a son of Hermes by Artemis or Aphrodite, or of Ares by Aphrodite (Cic. de Nat. Deor. 3.23), or of Zephyrus and Iris (Plut. Amal. 20; Eustath. ad Hom. p. 555), or, lastly, a son of Zeus by his own daughter Aphrodite, so that Zeus was at once his father and grandfather. (Virg. Cir. 134.) Eros in this stage is always conceived and was always represented as a handsome youth, and it is not till about after the time of Alexander the Great that Eros is represented by the epigrammatists and the erotic poets as a wanton boy, of whom a thousand tricks and cruel sports are related, and from whom neither gods nor men were safe. He is generally described as a son of Aphrodite; but as love finds its way into the hearts of men in a manner which no one knows, the poets sometimes describe him as of unknown origin (Theocrit. 13.2), or they say that he had indeed a mother, but not a father. (Meleagr. Epigr. 50.) In this stage Eros has nothing to do with uniting the discordant elements of the universe, or the higher sympathy or love which binds human kind together; but he is purely the god of sensual love, who bears sway over the inhabitants of Olympus as well as over men and all living creatures: he tames lions and tigers, breaks the thunderbolts of Zeus, deprives Heracles of his arms, and carries on his sport with the monsters of the sea. (Orph. Hymn. 57 ; Verg. Ecl. 10.29; Mosch. Idyll. 6.10; Theocrit. 3.15.) His arms, consisting of arrows, which he carries in a golden quiver, and of torches, no one can touch with impunity. (Mosch. Idyll. vi.; Theocrit. 23.4; Ov. Tr. 5.1, 22.) His arrows are of different power: some are golden, and kindle love in the heart they wound; others are blunt and heavy with lead, and produce aversion to a lover. (Ov. Met. 1.468; Eurip. Iphig. Aul. 548.) Eros is further represented with golden wings, and as fluttering about like a bird. (Comp. Eustath. ad Hom. p. 987.) His eyes are sometimes covered, so that he acts blindly. (Theocrit. 10.20.) He is the usual companion of his mother Aphrodite, and poets and artists represent him, moreover, as accompanied by such allegorical beings as Pothos, Himeros, Dionysus, Tyche, Peitho, the Charites or Muses. (Pind. O. 1.41; Anacr. 33.8; Hesiod, Hes. Th. 201; Paus. 6.24.5, 7.26.3, 1.43.6.) His statue and that of Hermes usually stood in the Greek gymnasia. (Athen. 13.609; Eustath. ad Hom. p. 1596.)
We must especially notice the connexion of Eros with Anteros, with which persons usually connect the notion of "Love returned." But originally Anteros was a being opposed to Eros, and fighting against him. (Paus. 1.30.1, 6.23.4.) This conflict, however, was also conceived as the rivalry existing between two lovers, and Anteros accordingly punished those who did not return the love of others; so that he is the avenging Eros, or a deus ultor. (Paus. 1.30.1; Ov. Met. 13.750, &c.; Plat. Phaedr. p. 255d.) The number of Erotes (Amores and Cupidines) is playfully extended ad libitum by later poets, and these Erotes are described either as sons of Aphrodite or of nymphs. Among the places distinguished for their worship of Eros, Thespiae in Boeotia stands foremost: there his worship was very ancient, and the old representation of the god was a rude stone (Paus. 9.27.1), to which in later times, however, the most exquisite works of art were added. (Eustath. ad Hom. p. 266.) At Thespiae a quinquennial festival, the Erotidia or Erotia, were celebrated in honour of the god. (Paus. l.c.; Athen. 13.561.) Besides Sparta, Samos, and Parion on the Hellespont, he was also worshipped at Athens, where he had an altar at the entrance of the Academy. (Paus. 1.30.1.) At Megara his statue, together with those of I imeros and Pothos, stood in the temple of Aphrodite. (Paus. 1.43.6, comp. 3.26.3, 6.24.5, 7.26.3.) Among the things sacred to Eros, and which frequently appear with him in works of art, we may mention the rose, wild beasts which are tamed by him, the hare, the cock, and the ram. Eros was a favourite subject with the ancient statuaries, but his representation seems to have been brought to perfection by Praxiteles, who conceived him as a full-grown youth of the most perfect beauty. (Lucian, Am. 2.17; Plin. Nat. 36.4, 5.) In later times artists followed the example of poets, and represented him as a little boy. (Hirt, Mythol. Bilderb. ii. p. 216, &c.; Welcker, Zeitschrift für die alle Kunst, p. 475.) Respecting the connexion between Eros and Psyche, see Psyche. [L.S]
(Ἔρως) occurs in three ancient Latin inscriptions as the name of one or more physicians, one of whom is supposed to have been physician to Julia, the daughter of the emperor Augustus. Works Curandarum Aegritudinum Muliebrium ante et post Partum Liber unicus
There is extant a short work, written in bad Latin, and entitled Curandarum Aegritudinum Muliebrium ante et post Partum Liber unicus, which has sometimes been attributed to Eros. The style, however, and the fact that writers are quoted in it who lived long after the time of Augustus, prove that this supposition is not correct. It has also been attributed to a female named Trotula, under whose name it is generally quoted; but C. G. Gruner, who has examined the subject in a dissertation entitled Neque Eros, neque Trotula, sed Salernitanus quidam Medicus, isque Chiristianus, Auctor Libelli est qui De Morbis Mullierum inscribitur (Jenae, 1773, 4to.), proves that this also is incorrect. The work is of very little value. Editions
The work is included in the Aldine collection, entitled " Medici Antiqui omnes qui Latinis Litteris," &c., fol., Venet. 1547, and in the collection of writers " Gynaeciorum," or "on Female Diseases," Basil. 4to, 1566. It was also published in 1778, Lips. 8vo., together with H. Kornmann, " De Virginum Statu," &c. [W.A.G]
(Ἔρως). The god of love among the Greeks. His name does not occur in Homer; but in Hesiod (Theog. 120 foll.) he is the fairest of the deities, who subdues the hearts of both gods and men. He is born from Chaos at the same time as the Earth and Tartarus, and is the comrade of Aphrodité from the moment of her birth. Hesiod conceives Eros not merely as the god of sensual love, but as a power which forms the world by inner union of the separated elements—an idea very prevalent in antiquity, especially among the philosophers. According to the later and commoner notion, Eros was the youngest of the gods, generally the son of Aphrodité by Ares or Hermes, always a child, thoughtless and capricious. He is as irresistible as fair, and has no pity even for his own mother. Zeus, the father of gods and men, arms him with golden wings, and with bow and unerring arrows, or burning torches. Anteros, the god of mutual love, is his brother, and his companions are Pothos and Himeros, the personifications of longing and desire, with Peitho (Persuasion), the Muses, and the Graces. In later times he is surrounded by a crowd of similar beings, Erotes or Loves. (For the later legend of Eros and Psyché, see Psyché.)
One of the chief and oldest seats of his worship was Thespiae in Boeotia. Here was his most ancient image, a rough, unhewn stone. His festival, the Erotia or Erotidia, continued till the time of the Roman Empire to be celebrated every fifth year with much ceremony, accompanied by gymnastic and musical contests. Besides this he received special honour and worship in the gymnasia, where his statue generally stood near those of Hermes and Heracles. In the gymnasia, Eros was the personification of devoted friendship and love between youths and men; the friendship which proved itself active and helpful in battle and bold adventure. This was the reason why the Spartans and Cretans sacrificed to Eros before a battle, and the sacred band of youths at Thebes was dedicated to him; why a festival of freedom (Ἐλευθέρια) was held at Samos in his honour, as the god who bound men and youths together in the struggle for honour and freedom; and why at Athens he was worshipped as the liberator of the city, in memory of Harmodius and Aristogiton (q.v.).
In works of art Eros was usually represented as a beautiful boy, close upon the age of youth. In later times he also appears as a child with the attributes of a bow and arrows, or burning torches, and in a great variety of situations. The most celebrated statues of this god were by Lysippus, Scopas, and Praxiteles whose Eros at Thespiae was regarded as a masterpiece, and unsurpassable. The famous torso in the Vatican, in which the god wears a dreamy, lovelorn air, is popularly, but probably erroneously, traced to an original by Praxiteles. The Eros trying his bow, in the Capitoline Museum at Rome, is supposed to be the copy of a work by Lysippus (see illustration). The Roman god Amor or Cupido was a mere adaptation of the Greek Eros, and was never held in great esteem. Antĕros was the brother of Eros and punished those who did not requite the love of others (Ovid, Met. xiii. 750).
- Paus. 9.27.2
- son of Aphrodite or of Ilithyia: Paus. 9.27.2
- receives Aphrodite from sea: Paus. 5.11.8
- attended by Nemesis: Paus. 1.33.7
- much celebrated by Sappho: Paus. 9.27.3
- worshipped above all gods by Thespians and inhabitants of Parium: Paus. 9.27.1
- represented with wings: Paus. 1.33.7, Paus. 7.26.8, with a lyre: Paus. 2.27.3, with a palm-branch: Paus. 6.23.5
- Love and Fortune: Paus. 7.26.8
- Love and the Graces: Paus. 6.24.7
- games in honour of Love: Paus. 9.31.3
- altars of Love: Paus. 1.30.1, Paus. 6.23.3
- temple and grove: Paus. 3.26.5
- images and other representations in art: Paus. 1.20.2, Paus. 1.43.6, Paus. 2.5.1, Paus. 2.27.3, Paus. 6.23.5, Paus. 6.24.7, Paus. 7.26.8, Paus. 9.27.1, 3
- Love Returned worshipped by aliens at Athens: Paus. 1.30.1, Paus. 6.23.3
- Love Returned contends with Love for palm: Paus. 6.23.5
- love better than life: Paus. 7.19.5
- tales of unhappy love: Paus. 1.22.1ff., Paus. 1.30.1, Paus. 2.32.3, Paus. 7.19.1-5, Paus. 7.21.1-5